Comments for September 15

v.4 It is so sad that this should be happening, and to emphasise this sadness, Jerusalem is here referred to - in such a way as to lead the reader (or listener) who knew his scriptures back to such passages as Deut.12:5, 2Sam.7:13, 1Kings 8:29, 9:3, Psa.78:68-69, 132:13,14.

v.11 - As we consider the power and the consequent responsibility that kings and queens have in their influence over their people for good or for evil, we need to renew our determination to be worthy of a place as a king and priest in God's kingdom.

v.12 'Ears tingle' This phrase, which is first used in the time of Samuel passes into use by the prophets to remind Israel that they are following the sins of the house of Eli. 1 Samuel 3:11 2 Kings 21:12 Jeremiah 19:3

The tragedy is that Hezekiah, the good king, had a son in his old age who was an appalling example of evil. So faithful men do not always have faithful sons. A comfort to those of us with children who have not accepted the gospel (yet) - remember that Manasseh repented at the end of his life!

:1 So we can conclude that Manasseh was conceived two years after Hezekiah's recovery from his sickness. Hezekiah's life was extended 15 years (2 Kings 20:6) So even after Hezekiah had recovered from his sickness he still had to wait for an heir to the throne.

21:3 The mention of Ahab who reared up an altar for Baal shows the degree of his sin. Ahab was on the throne some 180 years earlier in Samaria!

V.2 Manasseh quickly succumbed to the prevailing influence which had by no means been eliminated by his father, Hezekiah. With wholehearted zeal he restored the abominable practices which had characterised the reign of his grandfather Ahaz. In history there is only one king with whom he can be compared and that is Ahaz. V.3-4

How strange that Manasseh should be so different from his father! He even built altars to strange gods in the precincts of the Temple, and actually put a graven image inside the Lord's House (2Kin 21:4-7). I wonder if Manasseh saw some of the bad side of Hezekiah, such as the way he had showed the Babylonians all his treasures, and the way he had replied to Isaiah (which, to me, seems extremely selfish and self-centred.) (2Kin 20:19). Children can so easily detect our faults, can't they?
One further point:  2Chron 33:11-19 tells us something extra.  Manasseh was deported to Babylon, where he repented of his evil, and God then brought him back, and reinstated him in Jerusalem.

V.12-13 Once again we see that Manasseh was not left without warning. Prophets were sent to him, not at this time with a message of hope, but with a pronouncement of doom. God could no longer overlook the backsliding of his people, hence a sentence was pronounced in words reminiscent of the sentence on the house of Eli (1Sam 3:11-12).

V.1 When a young king ascends the throne, he is subject to his advisers.  I wonder who advised twelve-year old Manasseh.  Ironically Manasseh means causing to forget.  He certainly did forget the ways of Yahweh, even though his father Hezekiah had shown faith. 

V.13 Another irony is in the name of Manasseh's mother, Hephzibah.  Hephzibah means my delight is in her and is Yahweh's description of the future Jerusalem (Isa 62:4).  However, at this juncture, Yahweh vowed to destroy Jerusalem for its sins (Jer 15:4).

21:8  The Northern kingdom of Israel had been taken captivity to Assyria during the reign of Hezekiah, Manasseh’s father, so the promise that if Israel were faithful they would remain in the land was very poignant – but had no effect!

Vs.10-16 Manasseh, considered the wickedest king of Judah, was the one responsible for the demise of Jerusalem and Judah.  He was also the longest reigning monarch of Judah (55 years).  These two facts might seem incongruous to us, but to the infinite wisdom of Yahweh they are not.  To Him, our days on earth are but a shadow (Job 8:9).

21:13-14 The Assyrians had taken the northern kingdom captive in the days of Hezekiah, Manasseh’s father. The Assyrian army had been defeated on the mountains of Israel in the days of Hezekiah. So maybe Manasseh thought that he was safe from attack. Therefore when the prophets likened the captivity of Judah to the captivity of Samaria he would doubtless have been quite shocked! However Isaiah, in Isa 13, 14– had spoken of the Babylonians and Habakkuk had spoken of the Chaldeans coming against Judah so Manasseh should have realised that his godless behaviour would be judged.

Hezekiah begged for and received an extension to his life.  During his fifteen years of overtime, Manasseh was born.  

Yahweh  might grant us our wishes even though he knows that negative things might result.  Before we ask Yahweh for anything, it is important to consider: For what we are asking? What are our motives for asking?

FOLLOWING DAD

21:13 The promise that God would stretch a line over Jerusalem was fulfilled when the Babylonians took Judah captive – Lam 2:8

21:7 In echoing the words of 21:4 ‘Will I put My name forever’ we see the tension between the desires of Manasseh and Yahweh. The king was set against Yahweh in his whole way of thinking.

V.12 See Jer 19:3.

V.13 See Amos 7:7,8.

V.16 It is conjectured that one of the victims of Manasseh’s cruelty was Isaiah. Tradition says that Manasseh put Isaiah in a hollowed-out tree trunk and sawed him in two (See Heb 11:37).

21:4 Clearly Manasseh was seeking to replace the God of Israel in Jerusalem with the altars that he built – hence the comment, based on Deut 12:11 ‘In Jerusalem will I put my name’

2Kin 21:6 - Manasseh indulged in forbidden behaviours (Deut 18:9-12;Lev 19:31).

21:19-21         The way we behave will impact upon our children. If we do not embrace a full ecclesial and Christian life we make it more difficult for our children to do so.

21:9       In using the word “seduced” when speaking of the way in which Manasseh’s actions impacted upon the people is designed to cause us to think of unfaithfulness that was manifest between a woman and a man when the woman was unfaithful to her husband.

21:10     Except for this brief comment there is no indication that there were any prophets active during the reign of Manasseh. However it is clear that there were from the brief comment in this verse. We are not told about every prophet that was at work in God’s kingdom. Their work is not recorded for us to read but doubtless the Father is aware of their work. The same is true in our lives. There are many whose work is not seen. However the Father is aware.

21:23-25         The murder of Amon and the subsequent murder of those who conspired against him reads as if a civil war was going on in Judah

Jezebel's legacy

"For he rebuilt the high places which Hezekiah his father had destroyed; he raised up altars for Baal, and made a wooden image, as Ahab king of Israel had done; and he worshipped all the host of heaven and served them." 2Kin 21:3

Notice that Ahab is mentioned here specifically. Although Ahab was king of the Northern Kingdom of Israel, the idolatry of that place had crossed over into Judah for the first time during Ahab's reign, when Jehoshaphat visited him and took his and Jezebel's daughter as wife for his son. It was a big mistake, and almost ended in the complete destruction of the line of David and the united rule of Jezebel and her Daughter. As we can see here, this event is being alluded to because the influence of that idolatry was still present.

What does this mean for us? Perhaps the biggest lesson is that the ideas and doctrines of those who try to pervert God's truth are powerful. Even if we can withstand them, our children or grandchildren probably can't. It is wiser to stay well away from it than to try to change it.

21:4     Manasseh seems, by building an altar to false gods in Jerusalem, to be totally disregarding the promises to David – 2Sam 7:13 –and to Solomon’s understanding of that promise – 1Kin 8:20 – that the throne of David was the fulfilment of the promise that God’s name would be placed in Jerusalem.

21:12   Manasseh would have been aware of the taking of Hoshea captive by the Assyrians.  Doubtless he would have been aware of the way his father had been delivered from the Assyrians because of his fatefulness. However these events had no impact on him at all. The recounting of events in Israel’s history was designed to help the son to learn to trust God. It did not work with Manasseh. Deut 4:10

21:4,17    Notice the repetition of talking of the places where God said He will put His name. This makes the point that Manasseh was consciously replacing the worship of Yahweh with the worship of other gods.

21:13 Samaria had already been taken into Assyria in the days of Hoshea, when Hezekiah, Manasseh’s father was king. It was recent history. So the warning would have had particular relevance to Judah in Manasseh’s days.

21:16  The innocent blood that Manasseh shed continued on into the time of Jeremiah for he speaks of similar actions 0 Jer 19:4

21:18,26 Whilst there is no indication as to where “the garden of Uzza” was it is spoken of here. This is one of the details in the historical record which indicates that the records are contemporary to the time they speak of.

21:7-8 The two words “set” And “put” are the same Hebrew  word. The inspired record is making it clear that Manasseh’s actions were a direct attack upon what Yahweh intended. Manasseh’s choice of location was designed to be a direct opposition to Yahweh, not just an act of setting up an image. We might ask “how often do we do thins consciously in opposition to God?” Our initial response might be “never” but surely there are times when we do things which we know are in direct opposition to what God has said.

21:4-5 In putting altars in the temple Manasseh is systematically trying to replace the worship of Yahweh with his own system. It was not a matter of give the people a choice as to whether they worshipped Yahweh or his Gods. He went into the temple to force his false worship.

21:3 the seemingly casual comment that he rebuilt the altars that Hezekiah had destroyed doubtless hides the fact that during his young life when Hezekiah was on the throne and doing godly things Manasseh was all the time resisting what his father was doing and so, when the opportunity arose, he put into practice those things his father had prevented him from doing.

v.3,7,11 - this idea of the pot and the cauldron draws on the language of the children of Israel when they first went into the wilderness in Exo.16:3 and complained that they wished to be back with the fleshpots of Egypt. The two words (05518 ciyr [cauldron] and 01320 basar [flesh]) only occur together 5 times in scripture - in Exodus16:3, as we have seen, verses 3,7,and 11 of this chapter, and finally in Mic.3:3 speaking figuratively of the final destruction.

v.3 'It is not near' indicates that they had no conception of the evil that they were involved in nor the immediacy of the Yahweh's intervention to vindicate His name. Leen Ritmeyer, when commenting on his finds in Jerusalem, says that the leaders in Jerusalem were still renovating and spending vast amounts of money on their houses at the time the Romans were besieging the city. It seems that in minute detail the Roman overthrow mirrors the Babylonian invasion.

v.10 'fall by the sword' is picked up by Jesus in Luke 21:24 further drawing attention to the Babylonian captivity as a pattern of the Roman invasion.

v.17 - Even when God is despairing of their behaviour He still reminds them that He will save them from the countries to which He scattered them.

:1 The mention of the east gate and all the evil that Ezekiel saw contrasts with the wonderful vision of the east gate in the kingdom (47:1) A confirmation for Ezekiel - and us - that the evil in this world will come to an end when the kingdom of God is re established.

:1 Jaazaniah's name is recorded for his sinfulness - how do we think God remembers our name?

11:1 In naming these men Ezekiel was doubtless speaking of individuals who were known personally by those who were still sitting before him.  The vision which started in chapter 8 ends here in  :24

V.1 It is here at the east gate that we see the glory of God resting before its departure to the Mount of Olives.(V23). When we go to Eze 44:1-4 we see that it is here at the east gate that Christ enters the temple. 

Vs.1,2 There might be some confusion as to the identity of Jaazaniah - just to clarify:  Jaazaniah, the son of Azur, was a leader whom Ezekiel accused of giving wicked advice. 

Then there was the Jaazaniah of Eze 8:11 who was the son of Shaphan, probably the scribe who advised Josiah (2Kin 22). 

There was also a Jaazaniah, a Maacathite, who probably had a hand in the assassination of Gedaliah after the exile (2Kin 25:23). 

And lastly, there was a Jaazaniah who was a Rechabite who Jeremiah used as an example of faithfulness (Jer 35:3).

The Lord God sends a message via Ezekiel, that when the Jews are scattered from the Holy Land, “Yet will I be to them a little sanctuary in the countries where they shall come,” (Eze 11:16). Was the vision of the cherubim given to Ezekiel one of these instances of “a little sanctuary”? The prophet then, as the vision concluded, relayed the pictures he had been so privileged to see, to the Jews in captivity (Eze 11:25).

11:5  The thought of evil is as if we have already done the evil act – God says ‘thus have ye said’ and then says ‘I know the things that come into your mind’.

11:3 In saying ‘let us build houses’ in Jerusalem the elders were contradicting what Jeremiah said. He had told the people to go to Babylon and build houses – Jer 29:5 – whereas the elders were encouraging the people to remain in Jerusalem and build houses.

11:2 The ‘mischief’ is that which is described in Eze 8, part of this same vision.

V.1 Meanings of the names can, sometimes, be ironic.  Take the two leaders of the nation: Jaazaniah and Pelatiah.  Jaazaniah means Yah hears; while Pelatiah means Yahweh delivers.  Indeed, Yahweh does hear and deliver, but not by the hand of spiritually corrupt leaders.

11:1In bringing Ezekiel to the ‘east gate’ to see the abominations he was being shown the reason why the glory of God was departing through the east gate – Eze 10:19

v 17 First Principles>Kingdom of God>Restoration clearly foretold
In Eze 21:25-27 UNTIL indicates a limitation to the overturning. Go there for more prophecies about Israel's restoration.

VILE IMAGES

As we read parts of the Old Testament that speak about the worshipping of idols, our mindset keeps us focused on the wooden, stone or metal objects that the people used to bow down and worship or present offerings to. We imagine the sorts of idols and statues we see in a museum behind a glass case. God describes them as "vile images and detestable idols" (Eze 11:18) As we imagine these idols and see the ancient Children of Israel bowing down to worship them, and we, with our enlightened 21st century mindset, think how antiquated and naive the people were. It doesn't always cross our minds that the same sort of things are rampant in our society.

No longer are rough carvings of naked men and women the order of the day, they are instead found more realistically (perhaps?) as digital images on the internet, television and in magazines. Our vile images are probably even more vile than the ancient ones because we not only see still portraits, but images that appear to move and speak as well as acting out their vile actions.

God's warning to those devoted to vile images is plain: "But as for those whose hearts are devoted to their vile images and detestable idols, I will bring down on their own heads what they have done, declares the Sovereign LORD." (v.21)

Won't it be a great day when we, like Israel, will be able to "remove all its (the land's) vile images and detestable idols." (v.18)

All the glory to God!

V.1 The East Gate was the main entrance to the sanctuary and where Solomon’s porch was located (John 10:23). It was to the East Gate that the glory of Yahweh had removed (Eze 10:19).

The twenty-five men (ESV) were undoubtedly the sun-worshippers of Eze 8:16.

Sun worship came from Persia and spread throughout the region.

The pagan Roman practice of sun worship (Dies Natalis Solis Invicti  - the birthday of the unconquered sun) took place on Dec. 25^th.  In the 4^th.Century AD, the Catholic Church declared Dec. 25^th. to be the birthday of Jesus in order to attract the pagan sun-worshippers to Catholicism. See my piece on Christmas in the December notes.

Vs.3,7,11 The cauldron (boiling or seething pot) referred to the Babylonians (Jer 1:13). However Zedekiah and his sons would be judged outside of Jerusalem (v.11; 2Kin 25:6,7).

Vs.19,20 See also Eze 36:26-28 which show a vision of the Kingdom when the land of Israel will become like Eden (Eze 36:35).

V.22 The Kingdom vision was supplied by the cherubim and the glory of God, and when they were lifted Ezekiel found himself back among the exiles in Babylon. The cherubim represent the Redeemed who will be with Jesus, supervising the affairs of the Kingdom.

11:13 The way in which ‘Pelatiah’ died, as a consequence of Ezekiel’s words, clearly brought great consternation upon the prophet. Surely it caused the prophet to wonder about the things he said.

11:17 So even amongst all the warnings and judgements God speaks of a future regathering.

11:11  In saying that the city would not be their caldron Ezekiel is assuring the people, in vision in Jerusalem, that they were not going to remain in the city but be taken to Babylon. One wave of captives had already been taken and it would appear that at least some of those who had not been taken captive had the vain thought that they were now no longer threatened with captivity.

11:1    We will remember that the East gate is the gate through which the “cleansing waters issued – Eze 47:1

1. Eze 11:1-13 - judgment of the conspirators in Jerusalem:

2. this apparently different Jaazaniah (his brother, Hananiah, a false prophet, contended with Jeremiah Jer 28:1) appears to have a different father (Azur as opposed to Shaphan Eze 8:11) and is one of the 25 princes of the people; this 25, at the door of the gate, may represent the army captains and tribal leaders (1Chron 27:1-22) as opposed to the previously mentioned 25 (Eze 8:16) who seemed to be apostate priests or they may be the same group.

3. Eze 11:2-3 - these 25 mislead saying (judgment Eze 7:2;Jer 4:5-7) is not near, the city is the protective caldron (a caldron protects against fire) for the for the people/flesh in the city from the Babylonians.

4. Eze 11:6-7 - the caldron protected flesh would be the dead innocent killed by their brethren princes of the people (does this mean those innocent killed will be resurrected and thus ultimately protected?); those who did not walk according to God's statutes will be brought out of the "protective" caldron of Jerusalem.

5. Eze 11:8-10 - those in Jerusalem will face the sword and deliverance into the hands of Gentiles in accordance with God's judgments; they will be judged on the border of Israel (2Kin 25:18-22 - Riblah was on the northern border of Israel); they will know who the true God is.

6. Eze 11:12 - they followed the ways of the corrupt Gentiles not God.

7. Eze 11:13 - "Pelatiah"<6410> died - perhaps this is a symbol indicating the end of their redemption and deliverance.

8. Eze 11:14-21 - the promise of restoration:

9. Eze 11:14-15 - those in Jerusalem disowned their already exiled brethren and considered them as rubbish, but as Pelatiah's death foretold, it was those in Jerusalem who were about to be subjected to God's wrath (Eze 11:13,21); the good figs were in exile (Jer 24:5) while the bad figs were left in the land (Jer 24:8-10).

10. Eze 11:16 - God would be a "little"<4592> "sanctuary"<4720> to those in exile (Eze 37:26).

11. Eze 11:17 - hope for Israel rested with the exiles who would again return to God; the scattered exiles to be regathered and protected (initial fulfillment in Ezra and Nehemiah; later in 1948; and with a greater spiritual restoration and fulfillment yet to come Eze 37:11,21-23;Zech 12:10;Eze 11:18-20).

12. Eze 11:22-23 - the glory of God leaves Jerusalem and lands on the Mount of Olives.

13. Eze 11:24-25 - Ezekiel gives a message of hope and God's justice to his fellow exiles; this marks the end of the vision which began at Ezekiel chapter 8.

11:6-7  Of course those to whom Ezekiel was speaking had not actually killed people in the city and left them in the street. However by their actions they had brought God’s judgment upon them. In that was they had killed men.

Several thoughts about this chapter today.

Notice that Ezekiel is speaking these words from Chaldea where many Israelites (For example, Daniel) had already been carried captive. This chapter is timed just before the destruction of Jerusalem by Nebuchadnezzar, where the rest of the people were carried captive (see 2Chron 36). So Ezekiel's prophecy is one of those mentioned in 2Chron 36:14-17.

Eze 11:16 "I will be a little sanctuary" is a promise God certainly kept, as can be seen from examples like Daniel, Shadrach, Meshech and Abednego. Can you think of anyone else?

v17 is a promise that they would return to the land, which they must have partially done by the time Jesus came onto the scene. Yet it is quite obvious that this wasn't fulfilled at the time of Jesus, because v19-20 didn't happen. So we see a present fulfilment in the return of Israel to the land, and are still waiting to see that second part of the prophecy fulfilled, where Israel will return wholeheartedly to God.

11:10,12          Like we saw in Eze 6 the prophet is again emphasising that Yahweh is acting to show that He is the only God. In fact of the 77 times in the Scriptures that this phrase occurs 63 of them are in the prophecy of Ezekiel.

11:4  We might think that when Ezekiel was told to “Prophesy against” we are reading a common phrase. However we are not. Except for one other occasion – Jer 26:12 – all the occasions that we meet this phrase are in Ezekiel!

11:3       The event that was presented as “not near” was the removal of Zedekiah by the king of Babylon. This suggestion was in direct opposition to the words of Jeremiah who was in Jerusalem at this time.

11:24  The “vision” that went up from Ezekiel actually started in Eze 8:1 Everything between these two verses is one vision that Ezekiel received whilst he had men sitting before him.

11:23    So in the vision the glory of God that entered the temple in Jerusalem when Solomon dedicated the temple 2Chron 7:2 – is now leaving. A clear indication that God was no longer dwelling with His people.

14:22    There was to be a remnant because God had already said – Jer 30:11 - that he would not make a full end of Israel.

11:25 the “things that the Lord had showed” the prophet is Eze 8:1 - 11:23 – the chapter divisions are not helpful when we are trying to get a picture of the whole of the one vision.

11:3as ever it was a matter of choice. To whom do we listen? The people may well have asked. Do we listen to the elders of Ezekiel? Looking outside of the city would not help them to decide. They had to look at the word of God. The lesson for us is clear. Scripture is the authority we turn to on anything that impacts on our life as believes. What scripture says might seem to be at variance with what the “experts” say just as Ezekiel’s words were at variance with the wisdom of his day.

11:25Ezekiel now spoke to those “elders” who had come to sit before him –8:1 – Those elders were already in captivity in Babylon. However they were shown a vision of what was happening in Jerusalem. They would have been told that Ezekiel saw and heard their counterparts in Jerusalem saying that the final overthrow of Jerusalem was “not near”.

We might wonder what those before Ezekiel thought about the words of those in Jerusalem. They had first-hand experience of God’s judgments – that Yahweh was at work in Jerusalem.

When we see events moving in fulfilment of prophecy do we think that it will be a long time before Jesus returns? Do we then behave as if our lord is not going to come soon?

11:2 , Prov 23:7 comes to mind here. The elders were involved in false worship and so they taught the people to do the same.

11:25 Consider the challenge facing Ezekiel . He was one among many. He had seen terrible things which he had to recount to individuals who had already been involved, doubtless, in the sorts of things that Ezekiel saw being done in Jerusalem by those that were still in the city.

v.9 - Here was an indication to those around Jesus that in fact there would be salvation for the gentiles. Although it is extensively spoken of in the prophets, especially the later chapters of Isaiah, it seemed that the Jews - even his disciples, who listened to his words every day, were unable to accept that gentiles could be part of God's purpose. We really should be careful that our view of who we feel God might save is not as blinkered or arrogant as theirs was.

v.27 Behold ... before thee Malachi 3:1

v.12 Notice that the dead child was 'the only son' of a widow. No opportunity for further seed. Notice how often the only son / child figures in raising from the dead. Isaac Genesis 22 Jephthah's daughter Judges 11:34 the son of the family who Elisha tarried with 2 Kings 4 a man's only son Luke 9:38.
Surely these miracles point directly at the resurrection of Jesus.

v.18 John the Baptist is still alive at this point in time. Have you ever wondered how long into the ministry of Jesus it was when John was beheaded?

v.28 Do we actually view John the Baptist as the greatest prophet? Jesus says that he is so in what way do we understand this to be true?
I believe it is because he, unlike the former prophets, was predicted by the prophets as the one with the special privilege of being the forerunner of Jesus. He was the only prophet who was contemporary with Jesus - Whilst Luke 2:36 speaks of 'Anna a prophetess' I presume that she would be dead by the time Jesus was preaching.

7:19-23 Did John Baptist now doubt that Jesus was the Messiah? He had advertised Jesus as 'the lamb of God' [John 1:29]. Was the request for the benefit of those he sent to see Jesus?

:16 In saying 'God hath visited his people' the people are acknowledging the truth of the words of Zacharias (Luke 1:68)

Why did the woman in this chapter do this for Jesus?

In v8 the Gentile centurion reveals in his words a great deal about Jesus. Jesus was a man in authority, and he had command over those placed under him. In fact, Jesus had all authority (John 13v3), and the spirit beyond measure. The human beings subject to him, having been given him by God, were in fact subject to him in everything. This meant that even their illnesses and sins were within his control - to retain or to remove. We can see examples of this, because by a command he cast out spirits, and by a word he healed the lame. Jesus was in command, and before Jesus men would stand or fall.

Knowing this, Jesus gives a few words of advice in 14v30-31. "sit down and consider whether you are able, with ten thousand, to stand against him who comes with twenty thousand ...... or else, send a delegation and ask for conditions of peace" (my paraphrase). Jesus would be the judge of all these men and women. Would they be able to stand before him at that judgment?

The sinful woman knew she would never stand. Her sins were too great. What she was doing was to come to the one man she knew was her judge and master, and try to obtain his favour while she had the chance. She was her own delegation for peace, and Jesus accepted. Are you or I able to stand against Christ, when he comes to judge? Or are we sinful enough in our own eyes to humble ourselves, bowing the knee, to ask for his mercy and favour?

7:12,16  That Jesus raised the 'only son' is an indication of what God will do with His 'only son' - The acknowledgement that #God hath visited His people' confirms the prophetic and symbolic nature of this miracle.

V.36 Even though Jesus knew that the Pharisees, as a group, were unfriendly to him, he did not shun them. Also see Luke 11:37; , Luke 14:1  There is certainly a lesson here for each one of us.

GRACE AT WORK
 
James talks about the man in good clothes and the man in shabby clothes coming into our meetings. Naturally our attention is grabbed by the man in good clothes, and we give him preference over the man in shabby clothes. James' lesson to us is that this is the wrong attitude to have and instead we should treat everyone equally. (James 2:1-7)  The story of the sinful woman at the Pharisee's house is another good example of this kind of judgement.
 
Pharisees had the reputation of being holy and righteous. They dressed in the right clothes, they said prayers at the right times, they fasted, were not found in sinful places and made sure they kept God's law with as much attention to detail as possible. Overall, the impression they give us is that of being people near to God. The sinful woman was just about the opposite. She was known as a "sinner" who did not live for God, did not pray, openly did the wrong things in sinful places and was full of guilt.
 
But of these two people, it was the sinful woman who was repentant. The Pharisee thought he had nothing to repent of. The sinful woman was forgiven from all the sins of her past way of life, but the Pharisee left having added to his sins. We cannot tell who God has forgiven or who is right with him, in fact we may be very mistaken if we try to judge. So let's remember that the grace of God could be at work in anyone we meet.

7:29 Notice that the publicans ‘justified God’ by being baptised. This is a fundamental principle – God is justified when we acknowledge our sins – Rom 3:4

7:40-43 Like Nathan with David, Jesus conceals his answer under a veil of a parable, and forces Simon to answer his own question. Like so many other lessons that he was taught, Simon would never forget this lesson on forgiveness.

V.20 John sent his disciples to Jesus for their benefit, not his. John knew his role as friend of the bridegroom very well. Now was his time to slip into the background and let the bridegroom (Jesus) take over (John 3:28-30). John wanted his disciples to know that now they should be following Jesus and no longer himself.

:31-35           The very nature of the Pharisees was this. They did not like anyone who, as they saw it threatened their authority. Therefore they rejected John and they also rejected Jesus.

Vs.11-15 Jesus went to Nain and raised the dead son of the widow.  The report of the incident is plain, and shows the power of Yahweh.  But, is there any deeper significance? 

The meaning of the name Nain is green pastures.  Right away, an echo of Ps. 23 is triggered.  David's psalm talks about himself, but also talks about Jesus.  The psalm talks about Jesus' suffering and death.  He had to: walk through the valley of the shadow of death.  But, He would be brought back to life to: lie down in green pastures.  This is an image of lushness - green being the eternal colour. 

Jesus would obtain (and has now obtained) eternal life.  His true followers will also obtain eternal life.  These people are represented by the complete (full circle) rainbow (emerald is green, the eternal colour) (Rev 4:3). 

The raised man in Nain was the only son of the widow.  He was the sole breadwinner in that family.  Without her son, the widow would be left destitute.  Jesus is the head of His family.  If He were not raised from the dead, His spiritual family would be left destitute - it would have no hope of eternal life (1Cor 15:14). 

7:20-21 Actions speak louder than words is a common saying among us. We should learn from Jesus’ example. It is not just a matter of saying that we believe certain things. We demonstrate what we believe by what we do.

V.11 Different estimates have placed Nain in a range of 2-4 miles from Mount Tabor and about 12-25 miles from Capernaum.

V.27 See Mal 3:1.

V.28 John was a great prophet and endorsed as such by Jesus.  And yet, any saint who is invited to the Kingdom will be greater than he (was then). The saint will be changed to become like Jesus (1Cor 15:51,52; Phil 3:21). Of course, John, himself, will be in the Kingdom (Matt 10:39).

V.32 Jesus is probably alluding to a current children’s game.

V.35 The virtuous woman (wisdom)… Her children arise up, and call her blessed (Prov 31:10,28) (KJV).

7:43 In the parable about the two debtors Simon clearly was the one with the small debt. Whilst this reflected the attitude of the Pharisees it was not really the case at all. All men and women are in debt to the degree of the woman. Sadly Simon did not recognise this. Do we?

The elders thought the centurion was worthy, and that for Jesus to be entreated to heal his servant, this worthiness had to be proclaimed.

The centurion thought he was un-worthy, and that he needed to proclaim his unworthiness to obtain favour with Jesus.

Who was right?

7:2 There is a contrast to be drawn between the centurion who believed Jesus had the power to heal and John Baptist’s servants Luke 7:9. The recurring word is ‘sent’.

7:15  In saying ‘he delivered him to his mother’ Luke is reminding us of the way in which Elijah raised the son of the widow in 1Kin 17:23

Luke 7:8,9-

7:36    The Pharisee who invited Jesus to a meal is one of the people who had accused Jesus of ‘eating and drinking’ – notice the irony of the situation!

7:24-28        Jesus, as he so often did, sought to get his audience to think by asking them questions. “What went ye out to see?” forced his audience to make up their own minds rather than just accept what Jesus said. 

7:14  Touching the coffin would doubtless cause consternation amongst observant Jews ad those who were concerned what the religious leaders thought. Contact with a dead body rendered the one who contacted the dead boy unclean. Interestingly never is it recorded that anyone spoke of Jesus becoming contaminated by those who came and touched.

7:48  The only other occasion when Jesus says that sins are forgiven, in the context of a miracle, is the man let down through the broken up roof – Luke 5:20   

7:4      Jesus was in Capernaum – 7:1 – It seems that Jairus was a ruler of the synagogue in Capernaum so, if this is correct, he would have been one of those asking Jesus to heal the centurion’s son.

7:1     Jesus has been preaching outside the city of Capernaum, in the “plain” – 6:17. We have moved on and he is now in the town.

Itis interesting how Jesus teaches Simon the Pharisee. After using the parable of the 2 debtors he says in v. 47

Luke 7:47 47 For this reason I say to you, her sins, which are many, have been forgiven, for she loved much; but he who is forgiven little, loves little.” Notice Jesus makes it clear the woman's sins are forgiven becuause she loved much, but Jesus does not point the finger directly at Simon but rather makes it general by using the third person "he". The woman would hear the very positive statement about themselves, but all the Pharisees present would hear the rebuke ponted at them. 

7:49      in the previous chapter we see someone not willing to trouble Jesus. But on this occasion it is not out of recognition of his abilities. Rather it is because of the speaker’s lack of faith in Jesus’ ability.

7:21-22 Jesus performed miracles that the fact that he was the Messiah could be recognised –John 20:30-31. This is why Jesus performed the miracles in the presence of John’s disciples.

7:21-22 Jesus performed miracles that the fact that he was the Messiah could be recognised – John 20:30-31. This is why Jesus performed the miracles in the presence of John’s disciples.

7:2  As Jesus was in Capernaum the “elders of the ”Jews” probably included Jairus who later – Luke 8:41 – would seek Jesus’ help when his own daughter was sick. Maybe seeing the way that Jesus healed the centurion’s servant gave him confidence to trust that Jesus could heal her.

7:16 Those that glorified God believing that Jesus was a “prophet” were at odds with the Pharisees who believed no such thing – see :39

7:7  And now we learn why the centurion has asked the elders to approach Jesus. Was not that he thought that the elders stood a better chance of getting Jesus’ attention than he thought he might. It was all down to his perception of his own status – and yet he was a Roman centurion. A man of power and authority. It is a real shame that the elders and Jewish leaders did not have the same opinion of their own status in the presence of Jesus.